主教Æthelwold、他的追随者和中世纪早期英格兰的圣徒崇拜:权力、信仰和宗教改革作者:艾莉森·哈德森

IF 0.3 3区 历史学 0 MEDIEVAL & RENAISSANCE STUDIES
Benjamin Bertrand
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Her new book marshals her impressive command of the manuscript sources to reconsider how Æthelwold and his followers used the worship of saints to influence the laity and shore up their political and economic base. Hudson focuses on the bishop’s “circle,” whom she describes as “the men and women who staffed and/or were trained at the houses Æthelwold refounded … because they were conscious of their links to each other, identifying themselves as ‘alumni Æthelwoldi’” (3). Pushing back against scholars such as Eric John who argued that this group’s reforms were made possible only through royal backing, she argues that “they also … interacted and engaged with groups outside their monasteries, and thereby sought to gain others’ support” (225). Hudson analyzes how this circle carefully encouraged the veneration of certain saints to achieve their political and religious goals as part of their reform program. Using the introduction and first chapter to lay out the terms of her analysis and establish her historiographical intervention, Hudson suggests that Æthelwold and his circle’s choice of saints had more to do with constituencies outside the monastery than with monastic worship. She identifies three contexts for saintly veneration, which she describes as “‘individual,’ ‘intra-communal,’ and ‘supra-communal’” (18). Although the majority of the book focuses on the third category, Hudson does not discount the importance of the worship of saints by individual monks and monastic communities. Her first chapter considers veneration of saints in individual prayers and monastic life by considering their role in education and in daily readings, relying upon sources such as Æthelwold’s Regularis concordia. Hudson pushes back against previous scholarship that argued that the the circle focused primarily on the worship of local saints and especially those mentioned by the Venerable Bede. She argues instead that in individual and monastic spaces, the monks generally favored the same continental saints being worshipped in the Carolingian world. Accordingly, she notes that their use of local saints was instead an attempt to reach external audiences through “supra-communal” veneration. Hudson explains that this form of worship allowed reformers to reach the laity through activities such as “liturgical celebrations … translation ceremonies, pilgrimage to shrines, and miraculous healings” (18). Using a wide range of written sources and archaeological evidence, she suggests that this furthered their reforming goals and secured their economic and financial security. The second and third chapters consider how the circle’s choice of local saints served practical purposes. Building upon the work of David Rollason, Stephen White, and Barbara Rosenwein, Hudson examines their charters to consider how [End Page 235] they used saints to attract and preserve gifts, relying upon the saints’ role as “un-dying landlords” during periods of crisis. Assessing Abingdon alongside other houses, she is quick to acknowledge that the leaders of communities associated with Æthelwold’s reforms varied their use of saints to suit the property disputes of each house. Hudson ties this to their larger reforming goal to establish monastic independence from lay influence. She further argues that supra-communal veneration of certain saints helped reformers to minimize the influence of unre-formed clerics. Although Æthelwold and his followers expelled clerics who did not follow the Rule of Benedict from their communities, many remained powerful and well-connected influences on early medieval English society. Hudson argues that the circle encouraged the veneration of local saints and the creation of hagiography and miracle collections in order to assert authority over these clerics. 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Pushing back against scholars such as Eric John who argued that this group’s reforms were made possible only through royal backing, she argues that “they also … interacted and engaged with groups outside their monasteries, and thereby sought to gain others’ support” (225). Hudson analyzes how this circle carefully encouraged the veneration of certain saints to achieve their political and religious goals as part of their reform program. Using the introduction and first chapter to lay out the terms of her analysis and establish her historiographical intervention, Hudson suggests that Æthelwold and his circle’s choice of saints had more to do with constituencies outside the monastery than with monastic worship. She identifies three contexts for saintly veneration, which she describes as “‘individual,’ ‘intra-communal,’ and ‘supra-communal’” (18). 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Hudson explains that this form of worship allowed reformers to reach the laity through activities such as “liturgical celebrations … translation ceremonies, pilgrimage to shrines, and miraculous healings” (18). Using a wide range of written sources and archaeological evidence, she suggests that this furthered their reforming goals and secured their economic and financial security. The second and third chapters consider how the circle’s choice of local saints served practical purposes. Building upon the work of David Rollason, Stephen White, and Barbara Rosenwein, Hudson examines their charters to consider how [End Page 235] they used saints to attract and preserve gifts, relying upon the saints’ role as “un-dying landlords” during periods of crisis. Assessing Abingdon alongside other houses, she is quick to acknowledge that the leaders of communities associated with Æthelwold’s reforms varied their use of saints to suit the property disputes of each house. 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引用次数: 0

摘要

由:主教Æthelwold,他的追随者和中世纪早期英格兰的圣徒邪教:权力,信仰和宗教改革,作者:艾莉森·哈德森本杰明·伯特兰艾莉森·哈德森,主教Æthelwold,他的追随者和中世纪早期英格兰的圣徒邪教:权力,信仰和宗教改革(伍德布里奇:博伊德尔,2022),16 + 293页,10页。艾莉森·哈德森的第一部专著,最新卷在盎格鲁-撒克逊研究系列,是一个雄心勃勃的工作,旨在重新背景改革主教Æthelwold和他的追随者通过圣徒的镜头。哈德森是中世纪早期英国的专家,曾在大英图书馆担任中世纪早期英语手稿项目协调员,并在这一时期发表了大量文章。她的新书汇集了她对手稿来源的深刻掌握,重新思考Æthelwold和他的追随者如何利用对圣徒的崇拜来影响俗人,并巩固他们的政治和经济基础。哈德森专注于主教的“圈子”,她将这些人描述为“那些在修道院工作和/或接受过培训的男人和女人Æthelwold重建了……因为他们意识到彼此之间的联系,将自己视为‘校友Æthelwoldi’”(3)。埃里克·约翰(Eric John)等学者认为,这个团体的改革只有在王室的支持下才有可能实现,她反驳说,“他们也……与修道院外的团体互动和参与,从而寻求他人的支持”(225)。哈德森分析了这个圈子如何小心翼翼地鼓励对某些圣徒的崇拜,以实现他们的政治和宗教目标,作为他们改革计划的一部分。哈德森在引言和第一章中列出了她的分析术语,并确立了她的历史介入,她认为Æthelwold和他的圈子对圣徒的选择更多地与修道院之外的选民有关,而不是与修道院的崇拜有关。她确定了三种敬拜圣人的情境,她将其描述为“‘个人’、‘社区内’和‘超社区’”(18)。虽然这本书的大部分内容都集中在第三类,但哈德森并没有忽视个别僧侣和修道院团体崇拜圣人的重要性。她的第一章通过考虑他们在教育和日常阅读中的作用来考虑个人祈祷和修道院生活中的圣人崇拜,依靠Æthelwold的Regularis concordia等来源。哈德逊反驳了先前的学术观点,认为这个圈子主要集中在对当地圣徒的崇拜上,尤其是那些被尊者比德提到的人。相反,她认为,在个人和修道院的空间里,僧侣们通常更喜欢加洛林王朝崇拜的大陆圣人。因此,她指出,他们利用当地的圣人,反而是试图通过“超社区”崇拜来接触外部受众。哈德森解释说,这种形式的崇拜允许改革者通过诸如“礼仪庆典……翻译仪式、朝圣地朝圣和奇迹般的治愈”等活动来接触俗人(18)。通过广泛的书面资料和考古证据,她认为这进一步推进了他们的改革目标,并确保了他们的经济和财政安全。第二章和第三章探讨了教会对当地圣徒的选择是如何达到实际目的的。在大卫·罗拉森、斯蒂芬·怀特和芭芭拉·罗森韦恩的著作基础上,哈德森研究了他们的特许状,以考虑他们如何利用圣徒来吸引和保存礼物,依靠圣徒在危机时期“不死的地主”的角色。在评估阿宾顿和其他房屋时,她很快承认,与Æthelwold改革有关的社区领导人改变了他们对圣徒的使用,以适应每栋房屋的财产纠纷。哈德逊将此与他们更大的改革目标联系在一起,即建立修道院不受世俗影响的独立性。她进一步指出,对某些圣徒的超社区崇拜有助于改革者将未改革的神职人员的影响降至最低。虽然Æthelwold和他的追随者将不遵守本笃规则的神职人员驱逐出他们的社区,但许多人仍然对中世纪早期的英国社会产生了强大的影响。哈德逊认为,这个圈子鼓励了对当地圣徒的崇拜,并创造了圣徒传记和奇迹集,以维护这些神职人员的权威。他们利用了当地早已存在的邪教,比如圣斯威森。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Bishop Æthelwold, His Followers, and Saints’ Cults in Early Medieval England: Power, Belief, and Religious Reform by Alison Hudson (review)
Reviewed by: Bishop Æthelwold, His Followers, and Saints’ Cults in Early Medieval England: Power, Belief, and Religious Reform by Alison Hudson Benjamin Bertrand Alison Hudson, Bishop Æthelwold, His Followers, and Saints’ Cults in Early Medieval England: Power, Belief, and Religious Reform (Woodbridge: Boydell, 2022), xvi + 293 pp., 10 ills. Alison Hudson’s first monograph, the latest volume in the Anglo-Saxon Studies series, is an ambitious work that aims to recontextualize the reforms of Bishop Æthelwold and his followers through a hagiographical lens. A specialist in early medieval England, Hudson has served as a Project Coordinator for Early Medieval English Manuscripts at the British Library and published extensively on this period. Her new book marshals her impressive command of the manuscript sources to reconsider how Æthelwold and his followers used the worship of saints to influence the laity and shore up their political and economic base. Hudson focuses on the bishop’s “circle,” whom she describes as “the men and women who staffed and/or were trained at the houses Æthelwold refounded … because they were conscious of their links to each other, identifying themselves as ‘alumni Æthelwoldi’” (3). Pushing back against scholars such as Eric John who argued that this group’s reforms were made possible only through royal backing, she argues that “they also … interacted and engaged with groups outside their monasteries, and thereby sought to gain others’ support” (225). Hudson analyzes how this circle carefully encouraged the veneration of certain saints to achieve their political and religious goals as part of their reform program. Using the introduction and first chapter to lay out the terms of her analysis and establish her historiographical intervention, Hudson suggests that Æthelwold and his circle’s choice of saints had more to do with constituencies outside the monastery than with monastic worship. She identifies three contexts for saintly veneration, which she describes as “‘individual,’ ‘intra-communal,’ and ‘supra-communal’” (18). Although the majority of the book focuses on the third category, Hudson does not discount the importance of the worship of saints by individual monks and monastic communities. Her first chapter considers veneration of saints in individual prayers and monastic life by considering their role in education and in daily readings, relying upon sources such as Æthelwold’s Regularis concordia. Hudson pushes back against previous scholarship that argued that the the circle focused primarily on the worship of local saints and especially those mentioned by the Venerable Bede. She argues instead that in individual and monastic spaces, the monks generally favored the same continental saints being worshipped in the Carolingian world. Accordingly, she notes that their use of local saints was instead an attempt to reach external audiences through “supra-communal” veneration. Hudson explains that this form of worship allowed reformers to reach the laity through activities such as “liturgical celebrations … translation ceremonies, pilgrimage to shrines, and miraculous healings” (18). Using a wide range of written sources and archaeological evidence, she suggests that this furthered their reforming goals and secured their economic and financial security. The second and third chapters consider how the circle’s choice of local saints served practical purposes. Building upon the work of David Rollason, Stephen White, and Barbara Rosenwein, Hudson examines their charters to consider how [End Page 235] they used saints to attract and preserve gifts, relying upon the saints’ role as “un-dying landlords” during periods of crisis. Assessing Abingdon alongside other houses, she is quick to acknowledge that the leaders of communities associated with Æthelwold’s reforms varied their use of saints to suit the property disputes of each house. Hudson ties this to their larger reforming goal to establish monastic independence from lay influence. She further argues that supra-communal veneration of certain saints helped reformers to minimize the influence of unre-formed clerics. Although Æthelwold and his followers expelled clerics who did not follow the Rule of Benedict from their communities, many remained powerful and well-connected influences on early medieval English society. Hudson argues that the circle encouraged the veneration of local saints and the creation of hagiography and miracle collections in order to assert authority over these clerics. They did so by capitalizing on preexisting local cults, such as St. Swithun...
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期刊介绍: Comitatus: A Journal of Medieval and Renaissance Studies publishes articles by graduate students and recent PhDs in any field of medieval and Renaissance studies. The journal maintains a tradition of gathering work from across disciplines, with a special interest in articles that have an interdisciplinary or cross-cultural scope.
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